It is authentically reported on the authority of Abu Basheer Al- Ansari (ra) that he was with the Messenger of Allah on one of his journeys when he sent a messenger to tell the people: "Let not any necklace of bowstring, or any other kind of necklace remain on the necks of your camels, except that it is cut off."3

Abu Basheer Al-Ansari (ra) informs us that he accompanied the Messenger of Allah on a journey and he sent a messenger - Zaid Ibn Harithah (ra) - to order the people to cut the bowstrings from around the necks of their camels; this was because the people in the days of ignorance used to believe that it was a protection against al-'ain.

Benefits Derived From This Hadith

1. The obligation to reject the detestable.

2. The acceptability of information from one reliable person.

3. The falseness of the belief in the benefit supposedly derived from necklaces, whatever their kind.

4. That the representative of the leader may act on his behalf in matters entrusted to him.

Relevance of This Hadith to the Subject of the Chapter

That it proves the forbiddance of wearing necklaces in order to protect against harm.

Relevance of This Hadith to the Subject of Tawheed

That it proves that such actions are a form of Shirk because protection from harm comes only from Allah .

..ooOOoo..

It is reported on the authority of Ibn Mas'ood (ra) that he said: "I heard the Messenger of Allah say

i) That it contains the Words of Allah or mention of His Names and Attributes, or a supplication to Allah , or a request for His Aid.

ii) That it is in Arabic and its meaning is clearly understood.

iii) That it is not believed that the incantation can, of itself bring about any positive result, but that the benefit comes by the Command of Allah and His Divine Pre-ordination.

Ibn Mas`ood (ra) informs us that the Prophet said that ar-ruqi (which means spells and incantations), at-tamaa`im (which are made from beads and such like and are hung around the necks of children), and at-tiwalah (which is a spell made to cause a husband to love his wife, or a wife to love her husband) are all forms of Shirk.

Benefits Derived From This Hadith

1. That ar-ruqi are forbidden and are a form of Shirk, except what has been permitted by the Law.

2. That at-tamaa`im are forbidden and are a form of Shirk.

3. The forbiddance of at-tiwalah, which is also a form of Shirk.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That it proves that ar-ruqi, at-tamaa`im and at-tiwalah are all forms of Shirk.

Important Note

Scholars have disagreed concerning at-tamemah, if it is from the Qur'an: Some have forbidden it, inferring a general prohibition from this Hadith, while others have permitted it, comparing it to ar-ruqiyah, which may be from the Qur'an and is permissible; but the first saying is more correct, and Allah knows best.

..ooOOoo..

It is reported on the authority of `Abdullah Ibn `Ukaim (ra) in a marfoo' form: "Whoever wore something 5 (around his neck) will be put in its charge." (Narrated by Ahmad and At-Tirmizi)

`Abdullah Ibn `Ukaim (ra) tells us that the Prophet informed him that whoever needed something, he should entrust his affair to Allah , and that whoever depended upon Allah , Alone to fulfill his needs, Allah will relieve his distress and make his affairs easy, but whoever depended upon something other than Allah , and entrusted his affairs to it, will be left in its charge, i.e. he will have no help from Allah , because it is only by the Hand of Allah that goodness is achieved, and none but He can benefit.

Benefits Derived From This Hadith

1. The obligation to depend upon Allah , Alone; and this does not contradict the obligation to undertake all possible, permissible measures to ensure success.

2. That whoever sought benefit from other than Allah will be abandoned.

Relevance of This Hadith to the Subject of the Chapter

That it proves the forbiddance of seeking benefit from other than Allah .

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that whoever depended upon other than Allah to bring benefit or protection from harm to him will be abandoned, because granting benefit and protecting from harm are the prerogative of Allah , and seeking such things from others is an act of Shirk.

..ooOOoo..

It is reported by Ahmad, on the authority of Ruwaifa' (ra) that he said: "Allah's Messenger said to me: "Oh, Ruwaifa'! It is probable that your life will be a long one, so inform the people that whoever tied his beard, or wore a bowstring, or cleaned his privates using animal dung or a bone (should know that) Muhammad is innocent of him."

Ruwaifa' (ra) tells us in this Hadith that the Prophet informed him that he would live a long life, and therefore it was incumbent upon him to tell the people in future that he, Muhammad was free from blame in the case of anyone who tied his beard, or hung a bowstring around his neck or around the neck of his riding beast in order to be protected from al-'ain, or cleaned his private parts after relieving himself with animal dung or a bone.

Benefits Derived From This Hadith

1. The miracle of the Prophet , in knowing that Ruwaifa' (ra) would live a long life.

2. The acceptance of information from a single, reliable source.

3. The forbiddance of tying the beard - though, according to some scholars, this means during prayer, and Allah knows best.

4. The forbiddance of tying a bowstring around one's neck, or the neck of a riding beast.

5. The forbiddance of cleaning one's privates using animal dung or a bone, because the first is a food for other creatures and the second is a food for the jinn.

Relevance of This Hadith to the Subject of the Chapter

That it proves that it is forbidden to wear a bowstring in order to protect oneself.

Relevance of This Hadith to the Subject of Tawheed

That the Prophet declared himself blameless in the case of anyone who wore a bowstring as a means of protection, because bestowing benefit and granting protection from harm come from Allah , Alone, and so whoever asked them from other than Allah has committed an act of Shirk.

..ooOOoo..

It is reported on the authority of Sa'eed Ibn Jubair (ra) that he said: "Whoever cut (and removed) a tamemah from a person, it will be for him as if he had freed a slave." (Narrated by Wakee')

Also from Wakee', on the authority of Ibraheem An-Nakha'i, is that he said: "They (the Companions) used to hate at-tamaa`im and they used to remove them (wherever they found them) - whether they were from the Qur'an or from other sources."

In the first narration, Sa'eed Ibn Jubair (ra) informs us that whoever removed an amulet or talisman from a person will have a reward equivalent to the one who freed a slave, because he would by doing so, free that person from the Fire, and from following vain desires and Shirk.

As for the second narration, the reporter informs us that the Companions of the Prophet used to hate, i.e. forbid the wearing of talismans and amulets and ordered their removal, whether they were from the Qur'an or not.

Benefits Derived From the Two Narration

1. The virtue of rejecting the forbidden.

2. The forbiddance of talismans and amulets.

3. The virtue of freeing a slave.

4. The Companions' prohibition of at-tamaa'im - whether they contained verses from the Qur'an or anything else.

Relevance of the Narration to the Subject of the Chapter

That both of them prove the prohibition of wearing amulets or talismans, whether they contain Qur'anic verses or not.

Relevance of the Narrations to the Subject of Tawheed

That they prove the forbiddance of wearing amulets and talismans as a protection against harm, because protection from harm comes from Allah , Alone, and seeking it from other than Him is an act of Shirk.